DOCSLIB.ORG

The Traits of Cultural Contacts Between Orthodox and Lutheran Commemoration Practices Among Ingrian Finnish Women

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Traits of Cultural Contacts Between Orthodox and Lutheran Commemoration Practices Among Ingrian Finnish Women THE TRAITS OF CULTURAL CONTACTS BETWEEN ORTHODOX AND LUTHERAN COMMEMORATION PRACTICES AMONG INGRIAN FINNISH WOMEN Taisto Kalevi Raudalainen Abstract This article discusses the commemoration practices shared by Lutheran Finnish women and representatives of different Greek Orthodox ethnic groups in central and western part of Ingria. The research is based on ethnographic data and interviews recorded by the author in Ingria, Fin- land and Estonia. The author focuses on three cases of commemorative behaviour, analyses each of them in detail and compares with the prac- tices used among Orthodox believers. One of the most fascinating phe- nomena considered is the role of birch-tree as a memorial sign for the deceased person shared by Lutheran and Orthodox groups. The author stresses that marginal and unexpected death in particular needs to be supported by additional strategies of folk religiosity. For example, the more frequent and regular commemoration days of Orthodox liturgy offer for the Lutherans broader frames for dialogic relation across the border to the World beyond. Keywords: commemoration practices, cultural contacts and fusion, Greek Orthodox folk religiosity, Ingrian Finnish Lutheranism, lament tradition, multiethnic environment INTRODUCTION The task of the present article is to discuss some cases of cultural contacts or even possible cultural fusion in the commemoration customs among the Finnish Lutheran women in Central Ingria. The article is based on ethnographic fieldwork and life experience interviews collected by the author during the years 1997–2002. Therefore I will focus here on commemoration rituals and prac- tices mainly concerning contemporary Ingria. As a comparison, I will share some cases of commemoration practices among Ortho- dox Votians and Izhorians obtained by the research group of the Estonian Literary Museum in 1998–2003. I am fully aware that we are dealing here with a large and many-angled problem, which should http://www.folklore.ee/folklore/vol28/traits.pdf57 www.folklore.ee/folklore/ Taisto Kalevi Raudalainen Folklore 28 not be attended with one solution. Here I will talk about the con- tacts, while in some cases it should be possible to suppose even the influences of the assimilation processes and the impact of substra- tum population. As different localities of Ingria are culturally quite heterogeneous, I prefer to make case analyses and try to avoid too broad generalisations. Like almost every third Finnish folklorist, Lauri Honko had a close relation with the Ingrian material. Dealing with the prospects of the future Ingrian studies in one of his latest remarks on the topic, he pointed out that there had not been too much research on the cultural contacts in the region. L. Honko himself reported on a par- ticular custom in the villages of Ingrian Lutherans to hang icons into a corner of their homes giving their Orthodox guests a chance to make the sign of cross upon entering the house (1990: 119–120).1 As a matter of fact, quite many common features appear in popular magic, traditional omens, healing practices, prophetic speech, and finally in the customs related to Easter, St. George Day and Michaelmas, shared by both Lutheran and Orthodox inhabitants of the region. Local Lutheran Finns in most cases tend to point out the main differences between them and Orthodox believers, and therefore people usually did not cross cultural and confessional bor- ders. On the other hand, these borders are obviously crossed by persons with marginal cultural and confessional status for whom the fusions and convergence are part of everyday reality (see, for example, Raudalainen 2003; Raudalainen 2004). Along the same lines, it is supposed that the laments and lament- like invocations performed during commemoration rituals among local Finnish Lutherans in Tyrö, Hevaa and Narvusi2 parishes are Orthodox by their origin (Honko 1978: 83–84). Aili Nenola has pub- lished recently a fundamental textual corpus of Ingrian laments (Nenola 2002). It is well known that a number of wedding laments have been collected from the Lutheran Finns mainly in the parish of Tyrö, and sporadically in those of Hevaa and Narvusi (cf. Nenola 2002: 15, 37; also Konkka 1985: 13; Honko 1990: 121). A. Nenola has supposed that the lamenting tradition of Ingrian Finnish äyrämöiset-subgroup is not genuine but a borrowing from Ortho- dox Izhorians (Nenola 2002: 15). In addition, Ingrian Lutherans knew laments to be performed to recruits in some regions. The cultural www.folklore.ee/folklore 58 Orthodox and Lutheran Commemoration Practices contacts or possibly even cultural fusion as well as ethnic assimila- tion of the population of Orthodox, Lutheran and possibly of former Orthodox origin3 had taken place. Observing the lament-like performances of one of my informants, an Ingrian-Finnish Lutheran Maria I., during her commemoration rituals, I am inclined to find traces of the Orthodox cultural models (for example, the usage of some stereotypes and elements of recita- tion within the lamenting code). Additionally, dialogues with the departed ones and blessing formulas on a family burial site are quite unusual in the Lutheran surroundings. As a matter of fact, we pos- sibly can talk about quite strong Orthodox cultural influences among the local Lutheran groups even at two levels – at the linguistic as well as the ritualistic one. Here I will focus on the latter. Also, I will consider some differences between the Lutheran and Orthodox concept about the soul’s fate after departing this world. The Lutheran church, as well as the Orthodox one, emphasizes the benefit of a burial place being located near the parochial church where ordinary services, prayers (intercessions) and sermons are permanently practiced and thus the Eternal Life, Grace and Glory are especially close to the departed ones. However, smaller burial places farther from central churchyards were much more practical and also more appreciated, especially among the Orthodox people to whom regular and numerous commemoration days are an im- portant part of their religious life. The threshold dividing the de- parted ones and their living family is – to make use of a metaphor – lower within the Orthodox tradition. The elderly Ingrian women frequently used to underline that visiting kalmot ‘graveyard’ brings some additional virtue. For them, the institution of commemora- tion is a reality and the feast for the departed ones is called jälkimuistot ‘funeral repast’, a borrowing from the Russian term pominki. Also commemorating days three, nine and 40 days there- after were sometimes mentioned, which are obviously influenced by the surrounding Orthodox environment. Notable importance was laid, of course, on aastajam_päivät ‘the annual commemoration feast’ (the Russian godovschina). Radunitsa ‘commemoration day a week after Eastern’ and troitsa ‘Whitsuntide’, the main annual commemo- ration feasts among Orthodox believers, could be mentioned by the Lutherans in Ingria as well. 59 www.folklore.ee/folklore/ Taisto Kalevi Raudalainen Folklore 28 The commemoration practice is not the only feature connecting the Ingrian Finnish Lutherans’ local mentalities partly to the Or- thodox cultural realm. Without any doubt, one of the reasons for the fusion of the two confessional mentalities was the social prac- tice of adopting children from the orphanages of St. Petersburg. As a rule, these persons remained Orthodox and visited the liturgies of the Orthodox Church throughout their life, but having been grown up in Lutheran homes they were frequently active members of their local Lutheran parishes. I have met some women who, mostly par- ticipating in Lutheran services, also visited Orthodox churches and wrote regularly intercessions in diptych books or simply spiski ‘lists’ (Russ.) according to the common Orthodox commemoration prac- tice. The keeping of those lists is closely connected to the Orthodox liturgy. The priest reads the names of the persons, whose souls the relatives want to be included in the commemoration service both at the graveyard and at home (cf., Järvinen & Timonen 1992: 57; see also Järvinen 2004). In addition, turning oneself towards icons and kissing them is quite usual for these women. Honouring the icons of various Saints, Vir- gin Mary or Christ the Saviour, is also the reason why Orthodox people use to visualise (almost experience physically) the presence of their dead relatives. All but physical closeness – touching, strok- ing and kissing the departed ones before the burying of the body – that can be regarded as the main characteristics of the Orthodox burial customs, are often present in the ritual behaviour of Lutherans of Central Ingria. Both in the Karelian and Ingrian fe- male culture, the deceased members of the clan are present in ritual events and in everyday environment in a very concrete way (cf. Järvinen & Timonen 1992: 55–56; Konkka 1985: 67–72 on the dialogical relation with the departed one during the funeral and thereafter). I shall mainly analyse the commemoration practices of two Ingrian Finnish informants from the parish of Spankkova – Maria I., born in Korpisalo4 village in 1910, and Katri R., born in Vanha-Holopitsa village in 1911. Both of them are Lutherans by their confession, and their cultural behaviour obviously contains some Orthodox fea- tures. During the last 40–50 years, the former lived in a sovkhoz www.folklore.ee/folklore 60 Orthodox and Lutheran Commemoration Practices ‘state farmstead’ in Estonia, while the latter, having lived in Esto- nia for almost ten years, returned to her native land. Both of them have had since their early age a deep relation with their grand- mothers, who taught and adapted them to the village Christianity, the traditional agrarian way of life and the corresponding world- view. Both of them had also had an extremely hard life including the loss of their homes and native surroundings, many experiences with death and social collapses since the earliest childhood, as well as complex relationships with their husbands. But they both have astonishing memory to which the multifarious traditional ethno- cultural strategies (with their own specific accents) have applied in a fluid and intense way.
Load more

Recommended publications
  • And Estonian Kalev
    Scandinavian Kalf and Estonian Kalev HILDEGARD MUST OLD ICELANDIC SAGAStell us about several prominent :men who bore the name Kalfr, Kalfr, etc.1 The Old Swedish form was written as Kalf or Kalv2 and was a fairly common name in Viking-age Scandinavia. An older form of the same name is probably kaulfR which is found on a runic stone (the Skarby stone). On the basis of this form it is believed that the name developed from an earlier *Kaoulfr which goes back to Proto-Norse *KapwulfaR. It is then a compound as are most of old Scandinavian anthroponyms. The second ele- ment of it is the native word for "wolf," ON"ulfr, OSw. ulv (cf. OE, OS wulf, OHG wolf, Goth. wulfs, from PGmc. *wulfaz). The first component, however, is most likely a name element borrowed from Celtic, cf. Old Irish cath "battle, fight." It is contained in the Old Irish name Cathal which occurred in Iceland also, viz. as Kaoall. The native Germ.anic equivalents of OIr. cath, which go back to PGmc. hapu-, also occurred in personal names (e.g., as a mono- thematic Old Norse divine name Hr;or), and the runic HapuwulfR, ON Hr;lfr and Halfr, OE Heaouwulf, OHG Haduwolf, Hadulf are exact Germanic correspondences of the hybrid Kalfr, Kalfr < *Kaoulfr. However, counterparts of the compound containing the Old Irish stem existed also in other Germanic languages: Oeadwulf in Old English, and Kathwulf in Old High German. 3 1 For the variants see E. H. Lind, Nor8k-i8liind8ka dopnamn och fingerade namn fran medeltiden (Uppsala and Leipzig, 1905-15), e.
    [Show full text]
  • Gods, Heroes, and Mythologists: Romantic Scholars and the Pagan Roots of Europe's Nations
    UvA-DARE (Digital Academic Repository) Gods, Heroes, and Mythologists Romantic Scholars and the Pagan Roots of Europe’s Nations Leerssen, J. DOI 10.1086/685061 Publication date 2016 Document Version Final published version Published in History of Humanities Link to publication Citation for published version (APA): Leerssen, J. (2016). Gods, Heroes, and Mythologists: Romantic Scholars and the Pagan Roots of Europe’s Nations. History of Humanities, 1(1), 71-100. https://doi.org/10.1086/685061 General rights It is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), other than for strictly personal, individual use, unless the work is under an open content license (like Creative Commons). Disclaimer/Complaints regulations If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the material inaccessible and/or remove it from the website. Please Ask the Library: https://uba.uva.nl/en/contact, or a letter to: Library of the University of Amsterdam, Secretariat, Singel 425, 1012 WP Amsterdam, The Netherlands. You will be contacted as soon as possible. UvA-DARE is a service provided by the library of the University of Amsterdam (https://dare.uva.nl) Download date:27 Sep 2021 Gods, Heroes, and Mythologists: Romantic Scholars and the Pagan Roots of Europe’s Nations Joep Leerssen, University of Amsterdam ABSTRACT This article traces the scholarly interest in Europe’s non-Classical mythologies, from the rise of Edda studies in late eighteenth-century Denmark to the appropriation of Celtic origin myths in Spanish Galicia, and the flourish of overlapping Baltic mythol- ogies between Tallinn and Vilnius, in the decades before 1900.
    [Show full text]
  • Folk Tradition and Multimedia in Contemporary Estonian Culture1
    396 INTERLITT ERA RIA 2019, 24/2: 396–407 MIHKELEV Folk Tradition and Multimedia in Contemporary Estonian Culture1 ANNELI MIHKELEV Abstract. The legends of the kratt or the treasure-bearer have existed in lively oral tradition in Estonian culture for a very long time. These myths and legends have traversed from the oral tradition to literary works, visual culture and music. All these texts on the kratt exist in the culture as metatexts which create the world of the kratt, where different cultural memories and interpretations are intertwined. This means that the kratt as a cultural text is also a multimedial text. Different media use different tools and this makes the interpretations more playful and interesting. Andrus Kivirähk’s novel Rehepapp (The Old Barny, 2000) is the central literary work on the kratt in contemporary Estonian literature. Kivirähk combines the mythical kratt with the figure of Old Barny (rehepapp), who is the unofficial leader of the village and a cunning manor house barn-keeper. There are several cultural texts based on Kivirähk’s novel, but the most important are the opera Rehepapp (2013) by Tauno Aints, libretto by Urmas Lennuk, and the film November (2016) by Rainer Sarnet. The 2015 production of the ballet Kratt (1943) by Eduard Tubin is more contemporary in its setting and represents everyday life in the modern factory. The article analyses how different multimedial texts about the kratt and Old Barny use and combine multimedia to create and convey the social meaning of the kratt, and how multimedia use audio-visual poetics to convey a greater number of emotions and aesthetic values in the cultural text.
    [Show full text]
  • Walk in the City Centre Walk in the City Centre Museums
    WALK IN THE CITY CENTRE WALK IN THE CITY CENTRE MUSEUMS 1 Town Hall Square 25 Monument to 1 Estonian NaƟonal Museum. J. K. S. Morgenstern J. Kuperjanovi 9, Wed–Sun 11 a.m.–6 p.m. 2 Town Hall 26 Monument to K. E. von Baer 3 Pirogov Square 2 Tartu City Museum. Narva mnt 23, Tue–Sun 11 a.m.-6 p.m. 27 Monument to Gustav II Adolf 4 Sculpture “Father and Son” 3 KGB Cells. Riia 15b, Tue–Sat 11 a.m.–4 p.m. 28 Main Building of the 5 Barclay Square and University of Tartu Monument to Barclay de Tolly 4 Tartu Toy Museum. Lutsu 8, Wed–Sun11 a.m.–6 p.m. 29 Monument to Jaan Tõnisson 6 Statue of Two Wildes 5 Museum of the 19th-Century CiƟzen of Tartu. Jaani 16, 30 Tampere House 7 Vanemuine Theatre April-September Wed–Sat 11 a.m.–5 p.m., Sun 11 a.m. –3 p.m. 31 St. John’s Church October-March 10 a.m.–3 p.m. 8 Monument to Eduard Tubin 32 St. Anthony’s Court 9 Monument to Karl Menning 6 Tartu Art Museum (Kivisilla Art Gallery). 33 Uppsala House Raekoja plats 18, Wed-Sun 11 a.m.–6 p.m. 10 Remembrance area of the Tartu Peace 34 Botanical Gardens 7 Estonian Literary Museum. 11 Fountain dedicated to 35 Ruins of the Town Wall Vanemuise 42, Mon–Fri 9 a.m.–5 p.m. Professor Lotman 36 Freedom Bridge 8 University of Tartu Natural History Museum. 12 Library of the 37 Barge yard Vanemuise 46, Wed–Sun 10 a.m.–4 p.m.
    [Show full text]
  • Tallinn Guide Tallinn Guide Money
    TALLINN GUIDE TALLINN GUIDE MONEY The Estonian currency is the euro = 100 cents. 4* hotel (average price/night) – €100 Essential Information Car-hire (medium-sized car/day) – €120 Money 3 The majority of larger restaurants, hotels and shops accept credit cards, but always have some Tipping Communication 4 Tallinn, the capital of Estonia and a seaport cash on you, especially for taxis and bus tickets. Tipping in Estonia is voluntary and tips are never with nearly 420,000 inhabitants, is a vibrant Smaller shops, some petrol stations and B&Bs included in the bill. You are not obliged to leave Holidays 5 city mixing old and new. Its charming histor- may not accept card payments, so always check a tip, but a common practise is to leave 10% in in advance. ATMs are scattered around the city Transportation 6 ical center is listed as a UNESCO World Her- restaurants if the service was satisfactory. itage Site, but Tallinn is also often referred to and it should never be a problem finding one. You Food 8 as the Silicon Valley of the Baltic Sea, rank- can exchange money at any bank or exchange of- ing as one of the top 10 digital cities in the fice. Try to avoid the exchange booths in the Old Events During The Year 9 world. On one hand, it is the birthplace of Town, the rates are not very good there. You can Skype and home to a big Ericsson production also just withdraw money from the ATM if you 10 Things to do plant for Europe; on the other hand, it is home want to save yourself trouble.
    [Show full text]
  • Kunstniku Kalevipoeg: Eepose Ja Müüdi Taasesitus Kristjan Rauast Gunnar Neemeni
    Kunstniku Kalevipoeg: eepose ja müüdi taasesitus Kristjan Rauast Gunnar Neemeni Kärt Summatavet doi:10.7592/PS/28-1summatavet Teesid: Artikkel käsitleb müüdi ja eepose kujutamisega seotud kunstiteoseid, keskendudes “Kalevipoja” väljaannetele. Vaat- luse all on kolm meetodit, mida kunstnikud on selle eepose raa- matugraafika kujundamisel ning müüdi tegelaste ja sündmuste kujutamisel kasutanud. Eepos ja müüt on vaadeldavad ini- mese kujutlusvõime tulemustena, mille taasesitamisel põimu- vad kunstnike teostes rahva looming ja professionaalne kunst, üldised ja isiklikud ning igavikulised ja üldinimlikud teemad. Vaatluse all on ka kunstniku roll müüdi taasesitajana ning rahva loomingu interpreteerimisel ilmnevad müüdi eetilise ja esteetilise tõlgendamise küsimused. Eepose kujutamisega seo- ses leiab käsitlemist ka kunstniku uurimistöö fenomen, mida eepose-aineliste teoste puhul alati ei pruugita väärtustada, kuid mis sellegipoolest mõjutab kunstnike loomingut. Märksõnad: müüt, eepos, kunst, “Kalevipoeg”, loomemeetod, kujutlus võime, inspiratsioon, müüdi taasesitus Sissejuhatuseks Eepos “Kalevipoeg” ning rahva pärased allikad ja muistendid, mis on ilmunud kogumikes “Kalevipoja esi-isad” (Eisen 1920), “Muis- tendid Kalevipojast” (Laugaste, Normann 1959) ja võrguväljaandes “Kalevipoeg” (1999), on kunstnikele omanäoliseks inspiratsioo- niallikaks ja kujutlusvõimet avardavaks allikmaterjaliks, kuid loo- 12 mingulise ülesandena tõsiseks väljakutseks. Kunstiteadlane Mai Levin on tabavalt märkinud, et 1935. aastal ilmunud “Kalevipoja” juubeliväljaandest
    [Show full text]
  • SPRING 2017 Signature Events for Finland 100
    Finlandia Foundation® National Our Mission is to sustain both Finnish-American culture in the U.S. and the ancestral tie with Finland by raising funds for grants and scholarships, initiating innovative national programs, and networking with local chapters. SPRING 2017 Signature Events for Finland 100 n tribute to Finland’s Declaration of Independence Finland 100 Signature Events taking place in 2017: Ia century ago, Finlandia Foundation National September 18 Santa Fe, New Mexico: Finland’s is hosting several former President Finland 100 Signature Tarja Halonen will Events throughout participate as a 2017. guest of the Women’s The first of these took International Study place in Florida on Center (WISC). February 18 in the September 22-23 Lake Worth/West Minneapolis: An all- Palm Beach area, Finnish concert by the with FFN as a major Minnesota Orchestra sponsor of the Finland under the baton of 100 Gala at the Delray Music Director Osmo Beach Marriott. A Vänskä. delegation from the Finnish Parliament, November 4 Seattle: led by Speaker Maria Finland 100 concert Lohela, graciously Dignitaries at the February 18 Finland 100 Gala include (far left) Consul by the Northwestern attended the event. General of New York Manu Virtamo; (center) Florida’s Honorary Consul Symphony Orchestra. Peter Makila; and Finnish Parliament Speaker Maria Lohela (in blue he Gala was gown). Photo by Rodney Paavola November 9 New one of several York City: FFN is a T Ossi Rahkonen (below, left) and Consul General Manu Virtamo visit at activities that sponsor of the Finland the Chamber luncheon. Photo by Timo Vainionpaa, usasuomeksi.com weekend, including Centennial Forum the Finnish American at the Union Club, Chamber of Commerce with Keynote Speaker luncheon; Speaker President Martti Lohela addressed the Ahtisaari.
    [Show full text]
  • Folkloristic Contributions Towards Religious Studies in Estonia: a Historical Outline1
    Folkloristic Contributions towards Religious Studies in Estonia: A Historical Outline1 ÜLO VALK University of Tartu Abstract The article outlines the historical development of the study of folk religion and mythology in Estonian scholarship. It shows how the changing ideological and political context and formation of folklor- istics as an autonomous discipline have shaped the construction of its object – Estonian folk religion. The roots of conceptualizing folk religion as an inherited set of survivals of heathendom lies on the one hand in the systematic work of the Lutheran Church in strengthening the Christian worldview by eradicating superstitions. On the other hand, the ideology of national awakening depicted Estonian folklore as a huge and valuable reservoir of pre-Christian traditions, including the oldest survivals of Finno-Ugric cultural heritage. Later, during the period of Soviet occupation, Marxist evolutionary views contributed towards considering folk religion as an archaic form in human devel- opment; in addition, anti-clerical ideology reinforced a stereotype of the people’s adherence to their indigenous religion and contrasting this with Christianity as an alien ideology of oppression. The last part of the article discusses scholarship after the re-establishment of Estonia’s independence in 1991, as the former ideological framework slowly faded away and new conceptual developments emerged. Keywords: folk religion, vernacular religion, Estonian folklore, history of folkloristics From a historical perspective, the roots of religious studies in Estonia are in Protestant theology and in the missionary endeavors of the Lutheran Church. Throughout the 18th century the ethnic Estonians remained cul- turally distant from the Baltic-German elite and were seen as the others, as backward peasantry and a simple workforce for the manors.
    [Show full text]
  • Juri Lotman in English: Updates to Bibliography
    Juri Lotman inSign English: Systems Updates Studies to bibliography42(4), 2014, 549–552 549 Juri Lotman in English: Updates to bibliography Kalevi Kull1, Remo Gramigna2 Kalevi Kull, Remo Gramigna A bibliography of Juri Lotman’s texts that have appeared in English was published in Sign Systems Studies 39(2/4). Th e list included 109 entries that had been published from 1973 to 2011 (Kull 2011). Hereby, some additions are made to this list, including both new fi ndings from the period covered earlier, as well as publications that have appeared aft er 2011. We follow the numeration of entries of the earlier list; the updated list includes 122 entries, with years of publication now ranging from 1973 to 2014. Th e publications were described de visu.3 As an illustration (Fig. 1), the fi rst page of Juri Lotman’s fi rst publication in English from 1973 is added ([2] in our bibliography).4 Bibliography [32a] [Lotman, Juri] 1976. Program proposal of the fourth summer workshop on secondary modeling systems. (Defoe, Martha, trans.) Dispositio: Rivista Hispánica de Semiótica Literaria 1(3): 216–218. [Author not shown, as in the Russian original publication of 1970; however, there is clear evidence supporting Lotman’s authorship (Salupere, Torop 2013: 24). A new translation has been published in 2013 [114].] 54 Author’s address: Department of Semiotics, University of Tartu, Jakobi 2, Tartu 51014, Estonia; e-mail: [email protected]. 2 Author’s address: Department of Semiotics, University of Tartu, Jakobi 2, Tartu 51014, Estonia; e-mail: [email protected]. 3 Acknowledgements.
    [Show full text]
  • Tallinna Arhitektuuribiennaal 2013 Tallinn Architecture Biennale 2013
    Tallinna arhitektuuribiennaal 2013 Tallinn Architecture Biennale 2013 Tallinna arhitektuuribiennaal 2013 Sümpoosion Tallinn Architecture Biennale 2013 Symposium Kuraatori- Curators’ näitus Exhibition 66 Tallinna arhitektuuribiennaal 2013 Kuraatorinäitus Tallinn Architecture Biennale 2013 Curators’ Exhibition Tallinna arhitektuuribiennaal 2013 Kuraatorinäitus Tallinn Architecture Biennale 2013 Curators’ Exhibition Kalevi Spordihall Kalev Sports Hall Kunagi paiknesid praeguse Kalevi Spordihalli asukohal veski ja selle Since the 13th century, a mill and millpond fed by water from paistiik, mida varustas veega Ülemiste järvest alguse saanud Härjapea jõgi. the Härjapea River, which flowed down from Lake Ülemiste, were Linnavalitsuse korraldusel täideti 200-meetrine veekogu aastail 1910–1911 located on the site of what is now Kalev Sports Hall. By order of Estonia rahvusooperi ehitamise käigus vundamendiaugust saadud pinna- the municipal government, the 200-metre body of water was sega, mille alale rajati 1913. aastal Tallinna esimene jalgpallistaadion. filled with soil taken from the foundation pit that was dug while Samale asukohale projekteerisid arhitektid Peeter Tarvas ja Uno building the Estonia National Opera House in 1910–1911. Tallinn’s Tölpus Kalevi Spordihalli, mis avati pidulikult 24. novembril 1962. Tollal first football stadium was built on the filled millpond in 1913. oli Kalevi Spordihall esimene polüfunktsionaalne hall Eestis. Spordihall Architects Peeter Tarvas and Uno Tölpus designed the Kalev Sports on tuntud korvpalliareenina, kuid seal tegeletakse ka kergejõustikuga. Hall on that same location, and the structure was given a grand opening Spordi halli nimi “Kalev” on pärit seda haldavalt Kalevi spordiseltsilt. on 24 November 1962. At that time, Kalev Sports Hall was the first Kesklinna kalmistut ümbritsevasse parki rajatud spordihalli arhitek- poly-functional hall in Estonia.
    [Show full text]
  • The Curving Mirror of Time Approaches to Culture Theory Series Volume 2
    The Curving Mirror of Time Approaches to Culture Theory Series Volume 2 Series editors Kalevi Kull Institute of Philosophy and Semiotics, University of Tartu, Estonia Valter Lang Institute of History and Archaeology, University of Tartu, Estonia Tiina Peil Institute of History, Tallinn University, Estonia Aims & scope TheApproaches to Culture Theory book series focuses on various aspects of analy- sis, modelling, and theoretical understanding of culture. Culture theory as a set of complementary theories is seen to include and combine the approaches of different sciences, among them semiotics of culture, archaeology, environmental history, ethnology, cultural ecology, cultural and social anthropology, human geography, sociology and the psychology of culture, folklore, media and com- munication studies. The Curving Mirror of Time Edited by Halliki Harro-Loit and Katrin Kello Both this research and this book have been financed by target-financed project SF0180002s07 and the Centre of Excellence in Cultural Theory (CECT, European Regional Development Fund). Managing editors: Anu Kannike, Monika Tasa Language editor: Daniel Edward Allen Design and layout: Roosmarii Kurvits Cover layout: Kalle Paalits Copyright: University of Tartu, authors, 2013 Photograps used in cover design: Postimees 1946, 1 January, 1 (from the collection of the Estonian Literary Museum Archival Library); Postimees 2013, 2 January, 1 (copyright AS Postimees) ISSN 2228-060X (print) ISBN 978-9949-32-258-9 (print) ISSN 2228-4117 (online) ISBN 978-9949-32-259-6 (online) University of Tartu Press www.tyk.ee/act Contents List of figures ................................................. 7 Notes on editors and contributors ................................ 9 Introduction ................................................. 11 Halliki Harro-Loit Temporality and commemoration in Estonian dailies ................. 17 Halliki Harro-Loit, Anu Pallas Divided memory and its reflection in Russian minority media in Estonia in 1994 and 2009 ............................................
    [Show full text]
  • A Review of Urban Planning in Tallinn, Estonia
    A Review of Urban Planning in Tallinn, Estonia: Post-Soviet Planning Initiatives in Historic and Cultural Context by Vaike Haas A thesis submitted in partial fulfilment of the requirements for the degree of Master of Landscape Architecture School of Natural Resources and Environment University of Michigan, Ann Arbor USA August 2006 Thesis Committee: Dr. Larissa Larsen, University of Michigan Assistant Professor of Landscape Architecture and Urban Planning Madis Pihlak, Pennsylvania State University Associate Professor of Architecture and Landscape Architecture Beth Diamond, University of Michigan Assistant Professor of Landscape Architecture i Abstract Tallinn, Estonia features one of the best-preserved old towns in Europe. The central part of the city, which dates in part back to the 13th century, has drawn millions of tourists each year since the 1990s. In 2004, 6.7 million passengers passed through Tallinn’s ports.1 A short (80-km) ferry ride from Helsinki, Tallinn’s location -- at the crossroads of east-west and north-south trading routes -- has made it highly contested territory since the Crusades. During the twentieth century, Tallinn was subject to interludes of Russian/Soviet and German rule. Since the restoration of Estonia’s independence in 1991, economic and political changes have been rapid. A parliamentary democracy, Estonia in 1998 earned the title of “Europe’s purest free market economy”.2 Estonia joined the European Union on 1 May 2004, and, in the words of one official, now aspires to be “just another boring Nordic country.” Estonia identifies strongly with Scandinavia because of close cultural, linguistic, and economic ties with Finland, and historical links with Sweden and Denmark.
    [Show full text]